The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1887-05-14

all times toward those which self-right-
eousness, simply from appearances
judged as sinners unworthy Of theil
association, evinces the God-like char.
acter in his nature, and the quali6ca-
tion to judge righteously. From his
lips the advice may well fall, Judge
not that ye be not judged" for he well
knew that mans blind judgments would
be sure to react disastrously.
1t is impossible but that we form
opinions respecting each others words
and actions. But our opinions not rest
ing upon certain and full knowledge,
should forbid the throwing of thunder
bolts. 'sMalice toward none, and char
ity toward all, /" fell from the lips of the
venerated Lincoln. He had so Learned
Christ" and before they were his. they
were the words and spirit of his Master.
The words express and ever must ex-
press the fundamental principle upon
which God proceeds with his children;
and are only another form of that re-
markable aphorism: "God is love.''
Man sees through glass darkly. Ap-
pearances deceive him. The lines of
| Burns
"Oh, wad some power the giftie gle us
| To see ourselves as others see u.s.
have sometimes thought are more po-
etic than philosophic; and unless the
''others" that see us are endowed with
a perfect and just discernment of what
we are or might be under more favor
able surroundings, they would not see
us Alright. Man may be an enemy OF
very partial friend, and SO Judgment
biased against or for US. There is a
passage in Gen. XIV. 6, which properly
understood, casts glory over the Di-
vine character, by showing his loving
justice to man. Abraham believed God,
and it was counted to him for right
eousness-not an imputed or transfer
red righteousness of some one else.
No allowance made for the time and
usages of Abraham's age; a narrow
critic reading that he was a polygamist
and STAKEHOLDER, would not be capable
of judging him righteously. But Abra-
ham having rudimentary right moral
feeling and attitude, not only toward
God, but toward his slave, had he lived
under the light of the gospel, he would
have been model Christian, as he was
model monotheistic patriarch, and
would have been neither stakeholder
nor polygamist. God saw the right
eousness in Abraham, which that dis
tant age, with its Semitic influences,
|scegadsnnt develop. op....sss-<----.4..z.-.ssl
Following this train of thought, we
may ask, "Has Universalism been judg-
ed righteously p' We know that by
the dominant sects, it has been spoken
against. So was early Christianity.
Its churches are by many yet not re-
garded as Christian. Evangelism is
proud it has done so much, and scorn-
fully asks what have you done for the
cause of Christ Outside the great cit
les, where are the Universalist churches?
They have been regarded as the ene-
mics of the cross Of Christ, believers in
salvation by fire, and not by the cross.
They have been called in not distant
years, wicked Universalists, !" proud
Universalists, etc. Like the Master
they have been loaded with contumely.
But what of this. "When your names
are cast out as evil rejoice and be ex-
ceeding glad.' Nothing more than
common has happened to the proclaim
ers of universal salvation through an
universal redemption. The church that
now casts out DR.. Thomas and 9TH
ers, was, not one hundred years, ago
cast out as evil. Presbyterians looked
at it as very dangerous and fanaUical
sect, forbidding their children going to
hear their preachers, lest they should
endanger their SOULS salvation. But
the tables are now turned. Prior to the
advent of Methodism, Calvinism was
the prevailing doctrine taught in the
Puritan churches. When Gods impair
tial love was begun to be preached, it
fell upon the ear Of reason and human
ity. That God should have an elect
and non elect, when all were in the
same helpless condition, appeared un-
just, and the common people heard" a
free grace gladly" and Methodism be-
came a power. What brought recog-
milton to Methodism from the stalwart
Calvinistic Presbyterian and Baptist,
was not the doctrine of free grace so
much as the dogma of an endless hell,
with its lurid flames with which Meth
odist exhortations were more frequently
interlarded than the discourses of Cal
vinists. Universalism taking a step
forward, declaring the efficiency of free
grace, was seen mostly on the negative
side, denying an endless hell, when in
truth this negation was only a conse-
quence, resulting from the positive af-
frmatiOns regarding the nature of God.